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Richard Stoneman

The Alexander Romance is a fictionalized life of Alexander III of Macedon (Alexander the Great, 356–323 bce), originating in the 3rd century BC, though the earliest evidence for its circulation in textual form is from the 3rd century ce. Originally written in Greek (in which there are five recensions), it was translated into Latin in the 4th century ce, and from the 5th century, into every language of Europe and the Middle East. It narrates Alexander’s birth to Olympias, as son of the last Pharaoh, Nectanebo II, of Egypt; his upbringing; his campaigns (in a strange order); his encounter with Queen Candace of Meroe; and particularly his adventures in India and beyond, including his encounter with the naked philosophers of Taxila; his death, and his will. Later versions (recensions L, gamma) include a meeting with the Amazons and his invention of a diving bell and a flying machine.The Greek .


Gregory S. Aldrete

Greek term for a type of body armour made of linen. Corselets made of linen and other textiles were employed by a wide variety of cultures across the Mediterranean basin, including the Greeks, Macedonians, Egyptians, Phoenicians, Persians, Etruscans, Samnites, Lusitanians, and Romans, from at least the 7th centurybce through the first several centuries of the Roman Empire.In shape, the linothorax is a subcategory of a particular design of body armour that has been labeled Type IV armour (in the classification scheme proposed by E. Jarva, 1995), or more colloquially as a tube-and-yoke, or composite, corselet. In ancient art, this form of armour is usually depicted as being composed of two sections: a rectangular piece that wraps around the torso forming a tube shape whose two ends are then tied together on one side of the body, and a C-shaped shoulder piece whose two arms (epomides) are pulled down on either side of the head and then tied to attachments on the chest. Additionally, strips (pteruges) were affixed along the lower edge of the tubular piece, in either a single or a double row, to offer some protection to the groin and thighs.


What makes Alexander Great? His story has captured the imagination of authors, artists, philosophers, and politicians across more than two millennia. He has provided a point of convergence for religious and spiritual thinkers, he has been co-opted as a champion for gender and sexual openness, he represents a paradigm for would-be charismatic dictators (and their opponents), he gives us scientific imperialism and justification for conquistadorial dreaming, and he exemplifies the risks of cultural appropriation. To understand why Alexander resonates so widely across so many different fields of study, interest groups, and media, is an exercise in reception. This Alexander who has captured the imagination is triumphantly equivocal and it is in the plurality of traditions through which this complexity is expressed that his enduring “greatness” lies. The imaginary quality of Alexander is unsurprising because more profoundly than for any comparable individual from classical antiquity, his history is a product of reception from the start: every encounter with Alexander the Great is part of a conversation that depends substantially on accounts and narrative evidence from long after his death, and at the least at one remove from the historians who first and contemporaneously chronicled his life and achievements.



Denise Eileen McCoskey

Contrary to the assumptions of previous eras, since the late 20th century, race has been widely regarded as a form of identity based in social construction rather than biology. The concept of race has experienced a corresponding return to classical studies, although this approach gives it significant overlap with terminology like ethnicity and cultural identity. The ancient Greeks and Romans did not consider human biology or skin color the source of racial identity, although the belief that human variation was determined by the environment or climate persisted throughout antiquity. Ancient ethnographic writing provides insight into ancient racial thought and stereotypes in both the Greek and Roman periods. Race in the Greek world centered in large part around the emergence of the category of Greek alongside that of barbarian, but there were other important racial frameworks in operation, including a form of racialized citizenship in Athens. Modes for expressing racial identity changed in the aftermath of the campaigns of Alexander the Great, a figure whose own racial identity has been the subject of debate. In the Roman period, Roman citizenship became a major factor in determining one’s identity, but racial thought nonetheless persisted. Ideas about race were closely correlated with the Roman practice of empire, and representations of diverse racial groups are especially prominent in conquest narratives. Hellenistic and Roman Egypt provide an opportunity for looking at race in everyday life in antiquity, while Greek and Roman attitudes towards Jews suggest that they were perceived as a distinct group. Reception studies play a critical role in analyzing the continuing connections between race and classics.


Duane W. Roller

Exploration in antiquity was largely the result of commercial or military endeavours, rather than any pure quest for knowledge or scholarship. Nevertheless, from the first efforts of Greeks to move beyond the Greek heartland into the Black Sea and western Mediterranean, which began as early as the end of the Bronze Age, Greeks and Romans steadily explored around and beyond their world. By the late Roman period, almost all of the Eastern Hemisphere was known, with the exception of interior southern Africa and the far northeastern portions of Asia, and it was suggested that there might be other continents across the ocean. Despite an emphasis on trade and commercial contacts, there was also an increase in scientific and other scholarly knowledge. The beginnings of Greek exploration are apparent in the Odyssey of Homer and may go back to the latter part of the Bronze Age. By the latter 7th century bce, Greeks were moving outside of the Mediterranean to the Phoenician (later Carthaginian) trading cities such as Gadeira on the Atlantic. With the rise of the Persians, they began to learn about what lay to their east, and Alexander the Great created awareness of a world stretching as far as India. At the same time, Pytheas of Massalia explored the northern Atlantic as far as Iceland. The discipline of geography was invented by Eratosthenes of Cyrene in the latter 3rd century bce, and in the following century the explorer Polybius reached the Equator. Roman military operations in the north of Europe and the British Isles and trade journeys into central Africa meant those regions were brought into the sphere of knowledge of the Mediterranean world. Realization that the inhabited world, however vast, was only a small part of the total surface of the Earth led to theorization about other lands across the ocean, but there is no solid evidence that anyone from the ancient Mediterranean reached them and was able to report on them. By the latter 1st century bce traders became aware of Southeast Asia and China, and there were occasional contacts during the Roman period, but by the 2nd century ce the era of ancient exploration was at an end, and there was little further expansion of geographical knowledge until the Islamic period.